نشریه مطالعات تاریخی قرآن و حدیث
سال بیست و ششم شماره 2 (پیاپی 68، پاییز و زمستان 1399)

One of the most controversial issues in recent decades is the issue and position of women in Islam. Different currents of thought have discussed about this field from their own perspective. In the meantime, the so-called "Islamic feminism", which has been growing in recent decades, has addressed this issue with various Qur'anic, jurisprudential, historical and mystical approaches. In this descriptive‑analytical article, the historical course of Sa’diyeh Sheikh's views as one of the figures of the Islamic feminist movement is extracted and it is shown that she became acquainted with Islamic mysticism and Sufism, inspired by Faḍlu al‑Rahmān's attitude. Using the linguistic features of the language of revelation and paying attention to the historical contexts of the emergence of the text and methods such as feminist hermeneutic, she started writing about women, but after familiarity with Islamic mysticism and especially Ibn ‘Arabi, Sa’diyeh Sheikh's research changed with a feminist processing of Ibn ‘Arabi's views. In order to provide the anthropological issues necessary for a fundamental review of jurisprudence and to help the emergence of feminist jurisprudence, she has considered concepts such as "perfect man" and "Jalal and Jamal attributes " with a feminist reading that in some challenging issues such as "degree" (The superiority of man over woman), "the testimony of women" and "the creation of Eve from Adam's left rib" are manifested.

Chronology of the verses of the Qur'an is one of the emerging researches that is rooted in the narrations and interpretations of the Qur'an. In the contemporary period, first Westerners and then Islamic scholars have studied the Qur'an by various criteria. One of the verses that has always been the subject of much controversy on the date of its revelation is verses 196 to 203 of Surah Al-Baqarah, which are about the legislation of islamic ritual of Hajj and the correction of some innovative additions performed by the polytheists before Islam, in Hajj and Umrah. The commentators have considered different years for the revelation of this item, which includes the sixth to tenth years; Meanwhile, there is no doubt about the revelation of Surah Al-Baqarah in the first two years of the prophet's emigration to Medina. But the results of this study which is descriptive analytical and according to the interpretive and historical sources  - indicate that the year of revelation of this item can be the second year of AH and simultaneously with the revelation of other verses of Surah Baqara.

Hadith, as the most important source of religious teachings after the Holy Quran, encounters many intentional and unintentional challenges. The issue of forging, as the most serious challenge, has been a part of the discussion of the science of hadith. The discipline of investigating forged hadith among the Sunni scholars has been in progress from the 5th century AH to the contemporary period and many works have been written in this regard. The application of the historical approach in the analysis of what is related to the phenomenon of hadith forgery in the later centuries can show a comprehensive understanding of the developments that took in the first and middle centuries. This article deals with the changes and developments in the style of the works titled "al-Mawḍūāt" (The collection of forged hadith) in recent centuries, relying on significant works from the 10th century AH to the contemporary period. Therefore, at first, the reasons why such works continuously emerged in the Islamic world, including the cultural and political contexts in these centuries, have been discussed, and then with reference to the central discourses in this period, including "discourse of critique of baseless hadiths" and "discourse of critique of extremism in finding forged hadith process".

Contemporary thinker Sayyed Mortizā ‘Askari, realizing the dangerous harms that the forged hadiths have inflicted on Islam, tried to understand and purify the narrations in various fields such as Sira, Rijal, theology and Quranic sciences. Among the criteria which the contemporary hadith researchers determine for evaluating hadith authenticity, he benefited greatly from the element of reliable history. Through an analytical study of history and with a clear religious insight into the narrations, he revealed the truths that had been hidden from the eyes of many scholars and responded to many questions posed by orientalists and opponents. Reflecting on his works, it is obtained that his method was based on the isnad and content of hadiths. In his method of external criticism; discovering the degree of honesty and truth-seeking of the historian, restoring the narrator's credibility in addition to studying the chain of narrators, validating the book, were the elements which he considered, and in his way of internal critique; consolidation of the text, ensuring the accuracy of the narration, forming the family of the hadith, recognizing the meaning of the words in the narration and paying attention to the evolution of meanings and sectarian prejudices, were taken into account.

Hākim Mutayri is one of the academic figures of the Islamic world with a Salafi approach who works in the two fields of Islamic studies and oriental studies. He has written several books. Since the study of political Islam is a top priority for him, in parallel with his scientific activities, he is more of an active and well-known political figure. He invites Muslims to the foundations of the political discourse of Islam based on the Qur'an, the Prophetic tradition, and the biography of the Righteous Caliphs, and is a staunch critic of the policies of Islamic rulers. Hadith and political issues are strongly intertwined in his works and it can be said that most of his political views and ideas are based on narrations. He claims that he has always been bound to mention authentic hadiths, and that he is concerned with the investigation of isnads, although his critics believe that the prevailing political tendency as an influential component has not been ineffective in his hadithic approach and how he cites the narrations. Apart from the above-mentioned cases, we see the clear reflection of the hadith in his works in the cases related to the narrative interpretation, the poetic hadith terminology, Narration related to Sunan al-Nabi (the traditions of the Prophet), and answering to the Orientalists on the subject of compiling the Sunnah. Extensive citations to the narrations are clearly visible in all these cases.

Imami hadith has experienced evolutions over time. The evolution of Imami thought from the period of Ahl al-Bayt and its transfer from Kufa to Baghdad and then Qom, has had various ups and downs. Hadith centers and the currents affecting each of the centers are among the factors for creating different tendencies among the thinkers of the first centuries. In this regard, an attempt has been made to consider various hadith approaches of different centers which have resulted in the characteristics of each region, and to show its effects on the differences in jurisprudential attitudes. What is more, the prevailing currents in each of the centers have been able to affect the methods applied in narrating and understanding the hadith and, consequently, affected the diversity of jurisprudential opinions. Therefore, by observing the dominant currents in each region, the author has analyzed the connection of each current with the discourse derived from the hadith and narration schools of that era, and finally, its effects on jurisprudential positions have been investigated.

The Prophet's order to compile the Qur'an at the same time as its revelation is a matter agreed upon among the scholars of the sciences and history of the Qur'an; however, whether the form of writing the words was ordered by the Holy Prophet (PBUH) or after his death was determined by the companions and that the scribes of revelation wrote according to the usual method of writing the Arabic language, or not, is a matter of controversy. This raises the question of whether, in any case, it is necessary to follow the original writing system of the Holy Qur'an in later centuries, and whether the idea that the Qur'anic orthography is not subject to theorizing is correct or not. This article intends to provide a correct answer to the proposed questions by examining the historical course and careful analysis of the opinions of eminent scholars in this field. Based on the finding of this research, it is preferred to adhere to the original and ancient orthography of the Holy Quran in comparison with two other theories, one of which considers the orthography of the Qur'an necessary to be followed and another considers it obligatory to deviate from it.

"Dhanb" is one of the key words in the semantic field of the concepts of sin in the Holy Qur'an, which in some cases has been attributed to divine prophets, including the Prophet Muhammad (PBUH). For a long time, there has been ambiguity among Muslim scholars about the relationship between sin and repentance both of which have been attributed to the Holy Prophet (PBUH) and how they should be explained, and despite many attempts, a precise result has not yet been provided. This article seeks to explain the meaning of the term 'Dhanb' attributed to the Holy Prophet (PBUH) with the method of structural semantics and examine the relations of Paradigmatic and Syntagmatic of sin in the verses and thus has tried to be the first step in the research of the concept of the sin of the Holy Prophet (PBUH) in the Holy Quran. This study shows that the concept of sin in the Qur'an is any disregard for the covenant with the superior. The sin attributed to the Holy Prophet (PBUH) is also related to the divine covenant with him in the field of mission and related duties, and often refers to cases such as haste in fulfilling divine promises in achieving victory and the punishment of infidels.

The paradigm-cognition of historical studies of the Qur'an and Hadith including all efforts to validate sources and understand the text is not thriving in the international academic arena as well as in Iran, and of course, the situation is much worse in Iran. Researchers and students in this field of study generally conduct research subconsciously and automatically under the domination of one paradigm. Lack of this awareness and the creation of new paradigms cause the traditional approaches in the Qur'an and Hadith to be challenged by the evolution of science - something that is growing so fast today - and new questions remain unanswered. Without the formation of a paradigmatic consciousness as well as the awareness of new and competing paradigms, it will certainly not be possible to overcome these challenges and answer new questions. "Philosophy and Paradigm-cognition of Historical Studies of the Qur'an and Hadith" is a suggestion for a new field of study that can provide an independent framework for paradigmatic and philosophical studies in this field, based on which it is easier to understand and analyze traditional and modern questions and concerns in this field. This article will show that despite the serious problems that exist in the field of the paradigm-cognition of historical studies of Quran and Hadith - especially in Iran -, using the philosophy of humanities and social sciences in addition to previous topics, such as skepticism and historic views and Phenomenology - new paradigm dualities such as totalitarianism/individualism, autonomy/homophobia and positivism/interpretiveism can be proposed.

The issue of finance is one of the most important and significant issues in history. With the rise of Islam and based on the teachings of the Qur'an and the tradition of the Prophet (PBUH), new regulations ruled over the economic affairs of Islamic society. With the beginning of the conquest and expansion of the Muslim realm, they faced new issues that paved the way for important changes in society. The main question of this study is to study the Islamic taxes of Khorasan during the Umayyad period based on jurisprudential, hadith, and historical data. Since economic rulings are the most important governmental rulings and the Umayyad rule is one of the most important dynasties claiming Islam in history, so in this study as a case study of economic rulings issued by Umayyad rulers in Khorasan in the period of 100-132 AH, has been examined and evaluated in accordance with Islamic teachings.

There are several motives for distorting the hadith in the religious sources of Sunni Muslims, and one of them is to eliminate the slips and mistakes of the companions of the Messenger of God (PBUH) and the disputes between them. In Ṣahih Bukhāri, there is a hadith in which the Messenger of God (PBUH) uttered a sentence about ‘Ammār ibn Yāsir and prophesied his future with the phrase "Taqtuluhu al-Fi'atu al-Bāghiya" (He will be killed by a rebellious group) according to this prediction,  ‘Ammār ibn Yāsir would be martyred by a rebellious group. This phrase does not appear in some printed versions of Ṣahih Bukhāri today. This article seeks to answer the questions that, first of all, whether the phrase in question existed in the text of the narration of Ṣahih Bukhāri from the very beginning or not? And secondly, is there a reason to prove the distortion of the phrase in some versions? According to the studies, this phrase was removed from the text of the hadith by Bukhāri, and later it was included in the text of the book in some versions.

Tradition, as the second brilliant source of Islamic theology during its existance, has always been exposed to serious and dangerous harms and threats, the main root of which should be its various and effective and unique capacities and functions in explaining and modernizing the basic knowledge of Islam in the fields of insight, value, and action. According to history, the approach of the phenomenon of fabricating and forging hadiths should be considered as one of the most important and damaging harms to the body of Islamic hadiths, in which some people, intentionally and with the motive of distorting and intentionally damaging religious foundations, fabricate hadith. The hadith scholars of the two Islamic sects, in different periods, by defining several methods and criteria, criticized and refined the documents and texts of the narrations, and extracted and purified the hadiths of the subject on their agenda, including Allama Sheikh Sharafuddin Ameli, who wrote the book. Abu Hurayrah, with a scholarly, innovative and non-biased approach, and has criticized the Isnads and texts of a number of selected Abu Hurayrah narrations by applying the seven criteria of Quran, Sunnah, authentic hadiths, intellect, history, science and natural laws as well as the problems within the text, He has proved the falsity of all of his narrations. The present article seeks to explain the methods and criteria of Allama Sharafuddin Ameli in criticizing the hadiths of Abu Hurayrah in the above-mentioned book.